I have some confusion regarding this tradition, and have questions.

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Re: I have some confusion regarding this tradition, and have questions.

Post by Shinjin »

Mdg137 wrote: Sat Aug 13, 2022 2:00 am Appreciate the suggestions!

I've actually found both FGS and a Tendai organization in my state, but they are both quite far. I will try to get there ASAP. Up till this point, I have been practicing and learning from the local Dharma Drum organization, which has also been enjoyable. From Master Sheng Yen's talks, I get the impression that birth specifically in the Western Pure Land is not as emphasized, as he has said that Pure Land practice need not be specifically for that Pure Land. I also know that DD is Chan Buddhism, which tends to take a more mind-only approach to these things (the talks I have attended have heavily focused on a) that the world we live in is a product of the mind and b) Buddhanature), and while I do believe in that aspect (the idea that "a pure mind is a pure land"), I also believe in the literal aspect where the Western Pure Land is a real place one goes to after one dies. In view of emptiness, both views don't seem to contradict each other to me, so it might be nice to explore schools which may take a more literal approach to this Dharma.
Mind only approach doesn't usually mean a rejection of an actual post-mortem Pure Land and other realms including this one we're living in now.
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Re: I have some confusion regarding this tradition, and have questions.

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"There was a Chan [monk] who asked, “All dharmas are like a dream. The
Sahā world is definitely a dream; the Pure Land is also a dream. Since they are both equally dreams, then what is the benefit in practising [Pure Land]?”
I said, “Not so. Prior to the seventh [bodhisattva] ground, one practices within dreams, the great dream of ignorance. [. . .] Before the eyes of the sleeper have opened, pain and pleasure will be vivid. In one’s dream, one may receive the extreme suffering of the Sahā world, or one may receive the sublime pleasures of Sukhāvatī. Moreover, to be dreaming of the Sahā world is to go from one dream to another dream, dreams within dreams. One floats and turns about in delusion. But when one dreams of Sukhāvatī, one goes from dreaming to awakening, and from awakening to further awakening until gradually one comes to the great awakening. They are both dreams to be sure, but as dreams their content is very different.” (CBETA X.1182.62:336c5–c12)"

-Jixing Chewu in response to an advocate of Mind-Only Pure Land
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Re: I have some confusion regarding this tradition, and have questions.

Post by Mdg137 »

Shinjin wrote: Sat Aug 13, 2022 7:38 pm "There was a Chan [monk] who asked, “All dharmas are like a dream. The
Sahā world is definitely a dream; the Pure Land is also a dream. Since they are both equally dreams, then what is the benefit in practising [Pure Land]?”
I said, “Not so. Prior to the seventh [bodhisattva] ground, one practices within dreams, the great dream of ignorance. [. . .] Before the eyes of the sleeper have opened, pain and pleasure will be vivid. In one’s dream, one may receive the extreme suffering of the Sahā world, or one may receive the sublime pleasures of Sukhāvatī. Moreover, to be dreaming of the Sahā world is to go from one dream to another dream, dreams within dreams. One floats and turns about in delusion. But when one dreams of Sukhāvatī, one goes from dreaming to awakening, and from awakening to further awakening until gradually one comes to the great awakening. They are both dreams to be sure, but as dreams their content is very different.” (CBETA X.1182.62:336c5–c12)"

-Jixing Chewu in response to an advocate of Mind-Only Pure Land
Ah it appears I have had misconceptions about what "mind-only" means! I took the view of the inquiring monk in this exchange, and this is what lead to a lot of my confusion between different traditions within the umbrella of Pure Land Practice. :oops:
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Re: I have some confusion regarding this tradition, and have questions.

Post by Zhen Li »

Sorry I did not notice the thread until now, and I saw someone was interested in my feedback.

I think Mdg looks like he/she has a good foundation and understands what the borderland situation is about.

In regard to the mind-only pure land, and a few different approaches to it, I think that Charles Jones has a good discussion of this topic in his book Chinese Pure Land Buddhism. So called western-direction "literalists" do not reject mind-only or mind-only pure land. But you can easily find people who flat out reject any kind of literalism, and don't care for skilful means.

Well, skilful means is how we "grasp" the ungraspable. We don't deal with the everyday world cognising every single atom and quark that gives rise to our neural stimulation and perceptions, we grasp a simplification in the form of the shapes and ideas with which our six senses present us. As Shinjin's quote suggests, the Nembutsu and aspiration to be born are like a modified kind of graspable phenomenon that can pull us out of the need to have graspable phenomena again. In Tantra they have the analogy of using a (empowered) thorn to take out a thorn already stuck in your skin—the Pure Land practice is similar. Just because it has a mind only aspect, doesn't mean you can try to focus on the non-dual and still be born—you still need to focus on the seemingly simple Nembutsu and aspire to be born in the Western Pure Land after death.

This is why it is so easy to go there, but no one is born. Calculative thinking always gets in the way.
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Re: I have some confusion regarding this tradition, and have questions.

Post by Konchog Thogme Jampa »

Zhen Li wrote: Wed Aug 17, 2022 5:02 pm Sorry I did not notice the thread until now, and I saw someone was interested in my feedback.

I think Mdg looks like he/she has a good foundation and understands what the borderland situation is about.

In regard to the mind-only pure land, and a few different approaches to it, I think that Charles Jones has a good discussion of this topic in his book Chinese Pure Land Buddhism. So called western-direction "literalists" do not reject mind-only or mind-only pure land. But you can easily find people who flat out reject any kind of literalism, and don't care for skilful means.

Well, skilful means is how we "grasp" the ungraspable. We don't deal with the everyday world cognising every single atom and quark that gives rise to our neural stimulation and perceptions, we grasp a simplification in the form of the shapes and ideas with which our six senses present us. As Shinjin's quote suggests, the Nembutsu and aspiration to be born are like a modified kind of graspable phenomenon that can pull us out of the need to have graspable phenomena again. In Tantra they have the analogy of using a (empowered) thorn to take out a thorn already stuck in your skin—the Pure Land practice is similar. Just because it has a mind only aspect, doesn't mean you can try to focus on the non-dual and still be born—you still need to focus on the seemingly simple Nembutsu and aspire to be born in the Western Pure Land after death.

This is why it is so easy to go there, but no one is born. Calculative thinking always gets in the way.
Doesn’t matter about calculative thinking
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Re: I have some confusion regarding this tradition, and have questions.

Post by Zhen Li »

Konchog Thogme Jampa wrote: Wed Aug 17, 2022 5:20 pm
Zhen Li wrote: Wed Aug 17, 2022 5:02 pm This is why it is so easy to go there, but no one is born. Calculative thinking always gets in the way.
Doesn’t matter about calculative thinking
Well yes, these things are always said in regard to birth with shinjin. People should not hesitate to practice Nembutsu regardless of their feelings, thoughts, or doubts. All will benefit.
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Re: I have some confusion regarding this tradition, and have questions.

Post by Konchog Thogme Jampa »

Zhen Li wrote: Wed Aug 17, 2022 5:25 pm
Konchog Thogme Jampa wrote: Wed Aug 17, 2022 5:20 pm
Zhen Li wrote: Wed Aug 17, 2022 5:02 pm This is why it is so easy to go there, but no one is born. Calculative thinking always gets in the way.
Doesn’t matter about calculative thinking
Well yes, these things are always said in regard to birth with shinjin. People should not hesitate to practice Nembutsu regardless of their feelings, thoughts, or doubts. All will benefit.
What power does a calculation have with this? It’s irrelevant
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Re: I have some confusion regarding this tradition, and have questions.

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Konchog Thogme Jampa wrote: Wed Aug 17, 2022 5:50 pm
Zhen Li wrote: Wed Aug 17, 2022 5:25 pm
Konchog Thogme Jampa wrote: Wed Aug 17, 2022 5:20 pm

Doesn’t matter about calculative thinking
Well yes, these things are always said in regard to birth with shinjin. People should not hesitate to practice Nembutsu regardless of their feelings, thoughts, or doubts. All will benefit.
What power does a calculation have with this? It’s irrelevant
I have been taught, one cannot attain birth, except in the borderland, by self-power calculation. Thus, no working is true working.
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Re: I have some confusion regarding this tradition, and have questions.

Post by Konchog Thogme Jampa »

Zhen Li wrote: Wed Aug 17, 2022 8:45 pm
Konchog Thogme Jampa wrote: Wed Aug 17, 2022 5:50 pm
Zhen Li wrote: Wed Aug 17, 2022 5:25 pm

Well yes, these things are always said in regard to birth with shinjin. People should not hesitate to practice Nembutsu regardless of their feelings, thoughts, or doubts. All will benefit.
What power does a calculation have with this? It’s irrelevant
I have been taught, one cannot attain birth, except in the borderland, by self-power calculation. Thus, no working is true working.
So do you calculate?

What about normal calculation like working out how to pay bills?

What constitutes self power calculation?
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Re: I have some confusion regarding this tradition, and have questions.

Post by Zhen Li »

Konchog Thogme Jampa wrote: Wed Aug 17, 2022 8:56 pm
Zhen Li wrote: Wed Aug 17, 2022 8:45 pm
Konchog Thogme Jampa wrote: Wed Aug 17, 2022 5:50 pm
What power does a calculation have with this? It’s irrelevant
I have been taught, one cannot attain birth, except in the borderland, by self-power calculation. Thus, no working is true working.
So do you calculate?

What about normal calculation like working out how to pay bills?

What constitutes self power calculation?
Calculation (計, parikalpita) in this sense is only in reference to liberation. I abandoned calculation in regard to liberation when I abandoned sundry practices and only took refuge in Amida. Regular calculations go on regardless.

Self power calculation is trying to achieve liberation by cultviating one's own virtues and abilities. Knowing that one is filled with kleśas and also that one can only be liberated by Amida is ultimately the same thing, and one is grasped never to be abandoned just as one is, with all one's imperfections.
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Re: I have some confusion regarding this tradition, and have questions.

Post by Konchog Thogme Jampa »

Zhen Li wrote: Thu Aug 18, 2022 12:32 pm
Konchog Thogme Jampa wrote: Wed Aug 17, 2022 8:56 pm
Zhen Li wrote: Wed Aug 17, 2022 8:45 pm

I have been taught, one cannot attain birth, except in the borderland, by self-power calculation. Thus, no working is true working.
So do you calculate?

What about normal calculation like working out how to pay bills?

What constitutes self power calculation?
Calculation (計, parikalpita) in this sense is only in reference to liberation. I abandoned calculation in regard to liberation when I abandoned sundry practices and only took refuge in Amida. Regular calculations go on regardless.

Self power calculation is trying to achieve liberation by cultviating one's own virtues and abilities. Knowing that one is filled with kleśas and also that one can only be liberated by Amida is ultimately the same thing, and one is grasped never to be abandoned just as one is, with all one's imperfections.
I thought calculation meant that we are calculating our way to the Pure Land this can happen even if we have abandoned sundry practices

Who knows where the Nembutsu takes us

Namo Amitabha
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Re: I have some confusion regarding this tradition, and have questions.

Post by Mdg137 »

Zhen Li wrote: Wed Aug 17, 2022 5:02 pm Sorry I did not notice the thread until now, and I saw someone was interested in my feedback.

I think Mdg looks like he/she has a good foundation and understands what the borderland situation is about.

In regard to the mind-only pure land, and a few different approaches to it, I think that Charles Jones has a good discussion of this topic in his book Chinese Pure Land Buddhism. So called western-direction "literalists" do not reject mind-only or mind-only pure land. But you can easily find people who flat out reject any kind of literalism, and don't care for skilful means.

Well, skilful means is how we "grasp" the ungraspable. We don't deal with the everyday world cognising every single atom and quark that gives rise to our neural stimulation and perceptions, we grasp a simplification in the form of the shapes and ideas with which our six senses present us. As Shinjin's quote suggests, the Nembutsu and aspiration to be born are like a modified kind of graspable phenomenon that can pull us out of the need to have graspable phenomena again. In Tantra they have the analogy of using a (empowered) thorn to take out a thorn already stuck in your skin—the Pure Land practice is similar. Just because it has a mind only aspect, doesn't mean you can try to focus on the non-dual and still be born—you still need to focus on the seemingly simple Nembutsu and aspire to be born in the Western Pure Land after death.

This is why it is so easy to go there, but no one is born. Calculative thinking always gets in the way.
This makes a lot of sense. For me, I am trying to practice the Pure Land method to not only guarantee rebirth in the Land of Bliss so that I can become a bodhisattva and liberate sentient beings, but also because if name recitation is cause for birth as per the 18th vow, then there is no need to worry about the Saha World or its vexations anymore. I can view the world in a more detached and liberated context, and instead of worrying about all these illusions, I can focus on what is important, which is practice and helping other people. There is a talk I heard once, where a Pure Land Buddhist said something to the effect of "It is easy to let go of all this other stuff when I can hold onto Amida Buddha".

So when you say that this is a modified graspable phenomenon that pulls us out of the need to have graspable phenomenon, I feel this deeply. Admittedly I get this intellectually, and have not had the full fundamental perspective shift yet. But I'm working on it. :meditate: I also appreciate both the Pure Land and the Chan/Zen Patriarch's discouragement of calculative thinking when it comes to actually attaining true understanding and realization. As someone who overthinks, often to a fault, especially about spiritual matters, I feel very seen when wise Masters address this problem directly. I understand of course that reading and contemplating Dharma is an important aspect, but there is a line...somewhere...between contemplating and obsessing/overthinking and it's nice to have that acknowledged.
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Re: I have some confusion regarding this tradition, and have questions.

Post by Zhen Li »

Mdg137 wrote: Fri Aug 19, 2022 4:57 am As someone who overthinks, often to a fault, especially about spiritual matters, I feel very seen when wise Masters address this problem directly. I understand of course that reading and contemplating Dharma is an important aspect, but there is a line...somewhere...between contemplating and obsessing/overthinking and it's nice to have that acknowledged.
Yes, the point here with regard to what you call "reading and contemplating," fundamentally is what Shinran calls "listening" which becomes "hearing." We aspire for Buddhahood with bodhicitta, so we are led to listening to the Dharma. When we listen enough, it becomes hearing of the Primal Vow—it starts to "click." Doubt and calculation can be there the whole way, but when one finally hears one lets go of calculation. That release, moreover, is, in hindsight, seen to have actually been the working of Amida Buddha.

So, when listening and studying the Dharma, by all means one does not abandon questioning or critical thinking. Rennyo made this point many times: questioning the teachers about the Dharma is essential. One cannot just listen passively—although in hindsight one realises that in effect it was a passive process.

This kind of working is also called the "spontaneous working" or "natural working" (jinen hōni) of Amida Buddha and the Primal Vow.

In Zen (more so in Soto perhaps) there is a very similar understanding, though I cannot speak about that with any extensive experience.
Konchog Thogme Jampa wrote: Thu Aug 18, 2022 1:20 pm I thought calculation meant that we are calculating our way to the Pure Land this can happen even if we have abandoned sundry practices
If we have abandoned sundry practices by relying solely on the Primal Vow, we have received Shinjin and no longer calculate.
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Re: I have some confusion regarding this tradition, and have questions.

Post by Konchog Thogme Jampa »

Zhen Li wrote: Fri Aug 19, 2022 1:09 pm If we have abandoned sundry practices by relying solely on the Primal Vow, we have received Shinjin and no longer calculate.
Ok Zhen Li thanks for your time and contribution to the debate 🙏
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Re: I have some confusion regarding this tradition, and have questions.

Post by 明安 Myoan »

Mdg137 wrote: Wed Aug 10, 2022 6:50 pm 1. Is it possible to get to enlightenment (or at least, some level of transcendent realization, not necessarily full Buddhahood) through recitation of Amida's name and through other power, in the here-and-now? I have heard that Mahasthamaprapta achieved this, but I can't compare myself to him obviously.
Rev. Kasahara, Rinkaian Jodo Shu Temple wrote:Jodo Shu teaches that we can hardly attain nirvana in this secular world, but that after Birth in the Pure Land everyone can enter nirvana. Firstly, we will be welcomed to the Pure Land by Other Power through our practice of Nembutsu. After the Birth we will be able to attain nirvana.
Honen Shonin, One-Sheet Document wrote:Resolutely reciting the nembutsu and believing in birth in the Pure Land naturally gives rise to the Three Minds and Four Modes of Practice.
Honen Shonin wrote:When sentient beings constantly and reverently prostrate themselves before Amida Buddha with their body, Amida Buddha will see them. When they arouse themselves to practice and to always recite with their lips the name of Amida Buddha, Amida Buddha will hear them. When they constantly think of Amida Buddha in their hearts, Amida Buddha will think of them. In these three kinds of karmic acts, Amida Buddha and sentient beings are not separate from each other. Hence, they are called intimate karmic relations.
Therefore, if you hold a rosary, Amida Buddha will see it. If you think in your mind to recite the nembutsu, Amida Buddha will, in his mind, think of you.
Rev. Kasahara wrote:Although you may happen to meet Amida Buddha in your mind, you should think that Amida really exists out of your mind. Because if Amida is in your mind, that means that the relation between you and Amida depends on the state of your mind. You will try to manipulate your mind so that you can meet Amida again. That will result in turning your back on the Original Vow of Amida. We should bow down to Amida or His image which is in front of us."
---
Mdg137 wrote:2. When Pure Land Masters speak of "birth", do they mean birth in the common sense (I.E., your physical body dies, and you are reborn in a lotus in an external Western Pure Land), or do they mean birth in a more absolute sense (I.E., causal birth, from one moment to the next, "birth in one thought-moment" as Ippen said)?
Rev. Kasahara wrote:Our death could be a jumping board. To be swallowed up in the suffering of the transmigration or to jump over the six suffering realms and become a welcome guest to the Pure Land…that will be assigned at the moment of our death.
We should be preparing for the moment through everyday practice of Nembutsu.
---
Mdg137 wrote:3. Why do the Japanese Masters seem to advocate exclusive recitation, rather than mixing practices?

Master Shantao wrote:It may be asked, “Why are we not urged to practice meditation but urged in a straightforward manner to utter wholeheartedly the Name?” In answer, I say that this is because the karmic bonds of sentient beings are heavy, the objects of meditation subtle, their minds desultory, their attention wavering, and their spirits jumping about, and so it is difficult for them to succeed in meditation. For this reason, the Great Holy One, moved with pity, straightforwardly encouraged them to utter the Name wholeheartedly. Since uttering the Name is really easy, we are able to continue this practice and attain Rebirth.
Honen Shonin wrote:In the Name are contained all the merits and virtues of Amida’s inner Enlightenment, such as the four wisdoms, the three bodies, the ten powers, and the four fearlessnesses. Also contained in it are all the merits and virtues from which his outward activities flow, such as the major and minor bodily characteristics, the emanations of light, the preaching of the Dharma, and the granting of benefits to sentient beings.
"exclusive recitation" has a context. It is a Mahayana practice, so its aim is to escape samsara and save all sentient beings. It's one of Five Right Practices, which revolve around Amida Buddha. It's also the cause and result of the Three Minds and Four Modes of Practice. These are attitudes and behaviors which support a peaceful mind and close relationship with Amida Buddha in this life, and birth in his land after death.

Honen compared nembutsu to a king leading a caravan of attendant good deeds. It's just that, rather than accumulating merit and wisdom in order to attain awakening in this very body, all merit and wisdom is directed towards the Pure Land and a relationship with Amida Buddha.
Rev. Kasahara wrote:Everything we are doing should be open to the Pure Land.
Our daily work, our everyday behavior and talk besides Nembutsu should be dedicated to the Birth in the Pure Land.
This is the original meaning of eko-hotsugan-shin (回向発願心), one of the Three Minds.
Honen Shonin says that eko-hitsugan-shin is included in the belief in Ojo (birth in the Pure Land) through chanting "Namu Amida Butsu."
Namu Amida Butsu.
---
Mdg137 wrote:4. While I would acknowledge the efficacy of Pure Land Rebirth for the purpose of supreme unsurpassed enlightenment. Doctrines like the Four Noble Truths, and practices like samatha meditation can still yield clarity of mind in this lifetime, and therefore reduce suffering, even if they don't uproot the causes of it. Why would one not want to do both?
Honen Shonin, Promise of Amida Buddha p. 90 wrote:If one believes in the teaching of birth in the Pure Land through nembutsu, one not only believes in the essential vow of Amida Buddha but also in the teachings of Buddha Shakyamuni. Believing in the teachings of Buddha Shakyamuni is then to believe in all buddhas in the six directions. Believing in all buddhas leads to faith in the Dharma in its entirety. Believing in the entire Dharma means to have faith in all of the bodhisattvas. Accordingly, the belief in the teaching of birth in the Pure Land through nembutsu is vast and all-encompassing.
Rev. Kasahara wrote:The words of Honen Shonin:
"The maximum priority for Birth in the Pure Land is Nembutsu. You must not pursue knowledge. However, you should learn the teachings until you finally believe in Birth through the practice of Nembutsu."
We should learn about Nembutsu and the belief at the beginning. But just a little bit is enough. The most important thing is the practice, chanting Nembutsu.
Namu Amida Butsu.
Namu Amida Butsu
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Re: I have some confusion regarding this tradition, and have questions.

Post by Mdg137 »

明安 Myoan wrote: Sat Aug 20, 2022 9:22 pm
Mdg137 wrote: Wed Aug 10, 2022 6:50 pm 1. Is it possible to get to enlightenment (or at least, some level of transcendent realization, not necessarily full Buddhahood) through recitation of Amida's name and through other power, in the here-and-now? I have heard that Mahasthamaprapta achieved this, but I can't compare myself to him obviously.
Rev. Kasahara, Rinkaian Jodo Shu Temple wrote:Jodo Shu teaches that we can hardly attain nirvana in this secular world, but that after Birth in the Pure Land everyone can enter nirvana. Firstly, we will be welcomed to the Pure Land by Other Power through our practice of Nembutsu. After the Birth we will be able to attain nirvana.
Honen Shonin, One-Sheet Document wrote:Resolutely reciting the nembutsu and believing in birth in the Pure Land naturally gives rise to the Three Minds and Four Modes of Practice.
Honen Shonin wrote:When sentient beings constantly and reverently prostrate themselves before Amida Buddha with their body, Amida Buddha will see them. When they arouse themselves to practice and to always recite with their lips the name of Amida Buddha, Amida Buddha will hear them. When they constantly think of Amida Buddha in their hearts, Amida Buddha will think of them. In these three kinds of karmic acts, Amida Buddha and sentient beings are not separate from each other. Hence, they are called intimate karmic relations.
Therefore, if you hold a rosary, Amida Buddha will see it. If you think in your mind to recite the nembutsu, Amida Buddha will, in his mind, think of you.
Rev. Kasahara wrote:Although you may happen to meet Amida Buddha in your mind, you should think that Amida really exists out of your mind. Because if Amida is in your mind, that means that the relation between you and Amida depends on the state of your mind. You will try to manipulate your mind so that you can meet Amida again. That will result in turning your back on the Original Vow of Amida. We should bow down to Amida or His image which is in front of us."
---
Mdg137 wrote:2. When Pure Land Masters speak of "birth", do they mean birth in the common sense (I.E., your physical body dies, and you are reborn in a lotus in an external Western Pure Land), or do they mean birth in a more absolute sense (I.E., causal birth, from one moment to the next, "birth in one thought-moment" as Ippen said)?
Rev. Kasahara wrote:Our death could be a jumping board. To be swallowed up in the suffering of the transmigration or to jump over the six suffering realms and become a welcome guest to the Pure Land…that will be assigned at the moment of our death.
We should be preparing for the moment through everyday practice of Nembutsu.
---
Mdg137 wrote:3. Why do the Japanese Masters seem to advocate exclusive recitation, rather than mixing practices?

Master Shantao wrote:It may be asked, “Why are we not urged to practice meditation but urged in a straightforward manner to utter wholeheartedly the Name?” In answer, I say that this is because the karmic bonds of sentient beings are heavy, the objects of meditation subtle, their minds desultory, their attention wavering, and their spirits jumping about, and so it is difficult for them to succeed in meditation. For this reason, the Great Holy One, moved with pity, straightforwardly encouraged them to utter the Name wholeheartedly. Since uttering the Name is really easy, we are able to continue this practice and attain Rebirth.
Honen Shonin wrote:In the Name are contained all the merits and virtues of Amida’s inner Enlightenment, such as the four wisdoms, the three bodies, the ten powers, and the four fearlessnesses. Also contained in it are all the merits and virtues from which his outward activities flow, such as the major and minor bodily characteristics, the emanations of light, the preaching of the Dharma, and the granting of benefits to sentient beings.
"exclusive recitation" has a context. It is a Mahayana practice, so its aim is to escape samsara and save all sentient beings. It's one of Five Right Practices, which revolve around Amida Buddha. It's also the cause and result of the Three Minds and Four Modes of Practice. These are attitudes and behaviors which support a peaceful mind and close relationship with Amida Buddha in this life, and birth in his land after death.

Honen compared nembutsu to a king leading a caravan of attendant good deeds. It's just that, rather than accumulating merit and wisdom in order to attain awakening in this very body, all merit and wisdom is directed towards the Pure Land and a relationship with Amida Buddha.
Rev. Kasahara wrote:Everything we are doing should be open to the Pure Land.
Our daily work, our everyday behavior and talk besides Nembutsu should be dedicated to the Birth in the Pure Land.
This is the original meaning of eko-hotsugan-shin (回向発願心), one of the Three Minds.
Honen Shonin says that eko-hitsugan-shin is included in the belief in Ojo (birth in the Pure Land) through chanting "Namu Amida Butsu."
Namu Amida Butsu.
---
Mdg137 wrote:4. While I would acknowledge the efficacy of Pure Land Rebirth for the purpose of supreme unsurpassed enlightenment. Doctrines like the Four Noble Truths, and practices like samatha meditation can still yield clarity of mind in this lifetime, and therefore reduce suffering, even if they don't uproot the causes of it. Why would one not want to do both?
Honen Shonin, Promise of Amida Buddha p. 90 wrote:If one believes in the teaching of birth in the Pure Land through nembutsu, one not only believes in the essential vow of Amida Buddha but also in the teachings of Buddha Shakyamuni. Believing in the teachings of Buddha Shakyamuni is then to believe in all buddhas in the six directions. Believing in all buddhas leads to faith in the Dharma in its entirety. Believing in the entire Dharma means to have faith in all of the bodhisattvas. Accordingly, the belief in the teaching of birth in the Pure Land through nembutsu is vast and all-encompassing.
Rev. Kasahara wrote:The words of Honen Shonin:
"The maximum priority for Birth in the Pure Land is Nembutsu. You must not pursue knowledge. However, you should learn the teachings until you finally believe in Birth through the practice of Nembutsu."
We should learn about Nembutsu and the belief at the beginning. But just a little bit is enough. The most important thing is the practice, chanting Nembutsu.
Namu Amida Butsu.

I appreciate these well sourced responses, especially coming from an explicitly Jodo-Shu perspective, since it seems the more popular type of Pure Land (at least in the west) is Shin Buddhism, so Jodo-Shu views are a little harder to come by. :thanks:
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